bility of the mind and of the whole nature for heavenly influence; and when thus separated, they constituted no ground for the exertion of miraculous power. To this view of the subject we are led by the accounts of all the miraculous cures of Christ. The Saviour never asked for any particular dogmas, as the object of faith:-he never named any as a predicate indispensably requisite to faith. The Redeemer allows the mere confession of faith to speak for its quality; since one's whole nature, and his words together, disclose the state of his heart, as either opened to the divine influences, or closed against them. It hence appears also, how external bodily healing, can be only a symbol of that which was properly intended,-internal spiritual healing. The same powers of life, by the gift of which bodily disorganization was removed, worked, according to their nature, upon the spiritual state of the person healed: they placed him in a real connexion with the world of good, and took him upon the stand-point which he had already assumed, in order to carry him farther for although, as will appear in the sequel, it was not the fact that all who were healed by the Saviour were led into regeneration, yet a spiritual blessing was made accessible to every one. VERSE 3. At the request of the sick man, our Lord lays his hand upon him, and heals him. In most of the miraculous cures of Christ, there was some such immediate contact, between him and the person healed; and there is nothing objectionable in recognising in this laying on of hands, a medium, though not a necessary one, conducting the healing power; as in the case of benediction by means of the solemn ἐπίθεσις τῶν χειρῶν. The analogy of animal magnetism here presses itself again upon our notice, and is doubtless founded in the nature of the relations; but it should never be forgotten, as has been suggested above, that the power of Jesus Christ was a pure, heavenly, divine power, and that magnetism can therefore be compared with it, only as a power in a lower region of existence, productive of similar phenom ena. [Kabapite is equivalent to, the common word employed to denote the removal of the leprosy, as something unclean, the outward appearance of this disease leading to this comparison. This term may signify to pronounce clean, so far as the priest, who declared the sick man clean, made him so, inasmuch as he restored his interrupted intercourse with the Jewish society. Comp. Lev. 13: 13, 17, according to the Septuagint. That the effectual and instantaneous removal of the sickness is meant, is obvious from the phrase, immediately the leprosy left him (códéws año λémpa, Mark, 1: 42), which explains xalapioon. The connexion of this word in Matthew with Apa avrov requires that it should involve the sense of putting away. VERSE 4. Immediately after the cure here effected, we have recorded by three evangelists, the command of our Lord that no one should be informed of this event. Similar prohibitions are often found in the evangelical history. Comp. Matt. 9: 30. 12: 16. 16: 20. 17: 9. Mark 3: 12. 5: 43. 7: 36. 8: 26, 30. 9: 9. Luke 8: 56. 9: 21. The causes which led the Redeemer to give such directions were various. Sometimes, doubtless, our Lord intended by enjoining secresy, to remove any occasion for a popular movement to make him Messianic king; sometimes, to withdraw the people from external events, and prevent them from showing him merely external honour; or as Luther says, to give an example of humility. Often, however, our Saviour may have enjoined silence upon those healed, for their own sake. Whereas they were in danger of becoming distracted by external engagements, the design of Jesus, in thus prohibiting them from publishing what had been done for them, might have been, to lead them to self-examination and introspection. That he was often influenced by this motive, is obvious especially from the circumstance, that in some cases he gave exactly the opposite advice, and required that what God had done through him should be made known. Comp. Mark 5: 19. This seems to have been the case especially with such persons as were by nature reserved, and given to a false disposition of self-inspection, and who needed to be directed to active duty, in order to their spiritual prosperity.-The circumstance last mentioned is especially important, as it affords a view of the deep wisdom in imparting instruction which characterized our Lord, who knew how to treat every man according to his particular wants. In the present instance, it seems most probable from the narrative of Matthew, that the ground of this prohibition is to be sought in the one who was healed; since the command to say nothing of it was addressed to the leper alone, although the cure was performed in the presence of many. Mark, indeed, has said nothing of a collection of people, and from his narrative, it seems therefore to be more probable, that this command was designed to prevent popular excitement. He informs us (ch. 1: 45), that the leper, notwithstanding this injunction, busily* published abroad this miracle, and that in consequence such a commotion ensued, that he could no longer show himself openly in the city (ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν), lest he should thereby cherish the carnal expectations of a Messiah held by the multitude. It is perhaps on this account, that Mark (1: 43) subjoins the declaration, and he straitly charged him, and forthwith sent him away (xaì ¿μßpiμnσáuevos avτíð, evDéws ižiẞadev aúróv.) [Epßopápai has here, as in Mark 9: 30, only the sense of commanding with earnestness and emphasis. 'Exßá is equivalent to . Comp. Matt. 9: 25.] Considering the fact, that greater distinctness and vividness in the narration of external and incidental circumstances is a characteristic of the Gospel of Mark, his account would seem here to deserve the preference above that of Matthew; especially since Luke makes no mention of the crowd, in whose presence, according to Matthew (8: 1), this cure took place. We Not less important than this prohibition, is the command given to the Leper, to go to the priest, and offer the appointed sacrifice. Comp. Lev. 14: 2, ff. In this command we see the wise caution of our Saviour against invading violently the theocratic institutions, in any respect. observe in this also a tender solicitude, not to tear away the person healed from his former stand-point, but only to lead him to a faithful discharge of the duties devolving upon him in his previous relations. It is by no means the case, that Jesus attempts, by awakening a higher consciousness, to translate all of those whom he had healed, through regeneration into the life of the New Testament. On the contrary, he often leaves them undisturbed upon their legal stand-point, if they were called to be perfected on that ground; and seeks only to lead them to true righteousness (dikatov), which on the Old Testament ground involved repentance (perávola). * Ioλá, the word here used, is often employed by Mark in the sense of strongly, diligently, e. g. Mark 3: 12. 5: 23. 15: 3. The three evangelists here subjoin the words, for a testimony unto them (cis paprópiov avrois). This implies, that the command here given had some respect to the Priests. By pronouncing the Leper clean, they must testify to the reality of his cure, and thus condemn their own unbelief. [The preceding it (priest) is to be taken collectively, as appears from the subsequent αὐτοῖς.] LITERARY NOTICES. The Cottage Bible and Family Expositor, containing the Old and New Testaments, with Practical Expositions and Explanatory Notes. By Thomas Williams, author of "The Age of Infidelity," in answer to Paine, &c. &c. To which are added the References and Marginal Readings of the Polyglot Bible, together with original Notes and Selections from Bagster's Comprehensive Bible and other standard works;-Introductory and concluding remarks on each Book of the Old and New Testaments, and a valuable Chronological Index. The whole carefully revised, and adapted to the use of Sunday Schools, Bible Classes, and Christians generally. Embellished with maps and engravings. Edited by Rev. WILLIAM PATTON. Complete in two volumes. New-York; Conner & Cook, Franklin Buildings, 1833. THE work of which the above account is given on its title page, promises no more than it fulfils. It presents the result of much research in a small compass, which can be procured at comparatively little expense. It is judicious in most of its statements, and thoroughly evangelical in the spirit it breathes, and the sentiments it inculcates. It is peculiarly adapted to be useful to both teachers and pupils in Sunday Schools, and for this reason, it can hardly fail to be studied in connexion with these important institutions, wherever its character is understood. "There are many persons," says the English Editor, "both in early and advanced life, who take great pleasure in searching the Scriptures; but for want of an acquaintance with the original languages, with ancient history and oriental manners, they are impeded and discouraged, especially when they meet with men who not only reject the Bible themselves, but delight to depreciate and degrade it; thus perplexing and discouraging those who wish to make it, not only their study, but their directory through life. From a desire to assist such persons, both in studying the Scriptures and in repelling their opponents, the COTTAGE BIBLE was projected." Of his qualifications for the undertaking, the Editor modestly says, that he "brings to the execution of his plan, no pretensions to ability, but that of having studied the Scriptures for half a century, and formed a collection of books the most necessary and suitable to assist him in the design." The substance of these works he has endeavoured to compress, and to add, in the most concise form, such practical remarks as appeared to him desirable. The introduction of Hebrew and Greek characters is avoided; and even the critical notes are rendered intelligible to the reader of a common English education. Of the candour of the Editor there can be no doubt. He is worthy of credit when he says, "It has been the author's aim to follow the inspired writers, and by no means to bend them to his preconceived opinions, or to any human system. He has never shunned fearlessly to express what he conceives to be their meaning; at the same time he ventures to hope, that he has expressed himself with becoming modesty, imploring both for himself and for his readers, that wisdom from above which is profitable and even necessary, to direct us in all cases, and particularly in Theological inquiries." The value of the work is much increased by the additions, and other improvements of the American Editor. "Free use," he tells us, "has been made of authors illustrating the historical facts, natural history, and geography of the Bible; also, the manners and customs of Eastern and ancient nations. The Cottage Bible, as now presented to the public, probably contains more to illustrate the Scriptures from travels, than can be found in the same compass and expense, in any other commentary."-" The maps accompanying the present edition have been prepared with great care after an extended comparison of authorities, and it is hoped, will be well calculated to aid the student of the Bible in obtaining accurate geographical knowledge. The plates are designed not merely to ornament the work, but to illustrate important portions of the word of God." The general circulation of works like the one now noticed, cannot but be regarded as very auspicious to the interests of valuable biblical knowledge, among those who, from want of a learned education, or from their circumstances, are denied access to higher and more expensive sources of critical investigation. It is one of the happy characteristics of the age, that it aims to bring down to common use the more important facts and materials of thought, which were formerly regarded as the exclusive property of scholars, men of literary leisure, and the devotees of science. Poems and Prose writings, by RICHARD H. DANA. Boston. Russell, Odiorne, f. Co. 1833. THIS work has been so often and so favourably noticed in our critical journals, that it is above the need of eulogium from us. We defer to a future period the more extended remarks we had designed to offer on this work, the more willingly, as we believe it is not an ephemeral production, but destined to live, and assert a place in the immortal literature of our nation. Mr. Dana's poetry is founded on nature, and strikes a chord to which the human heart responds, and therefore, like that of Cowper and Wadsworth, will always be read and loved. We must content ourselves now with a single extract. It exhibits, more perhaps than any other poem in the volume, all the peculiar characteristics of Mr. Dana's poetry,-a varied and somewhat rugged versification,-vigour of thought and moral conception,-a yearning love for nature in all its forms, -a sad, but pleasing and attractive melancholy in view of the perversions of life, brightened and cheered by the hopes of religion. It is the last in the collection of poems; and with sentiments so pure and elevated we are happy to close our present volume. DAYBREAK. The Pilgrim they laid in a large upper chamber, whose window opened towards the sun rising; the name of the chamber was Peace; where he slept till break of day, and then he awoke and sang. The Pilgrim's Progress. I. Now, brighter than the host that all night long, In fiery armour, far up in the sky Stood watch, thou coms't to wait the morning's song, My mourning eyes with silent tears do swim; Thou bid'st me turn to God, and seek my rest in Him. II. Canst thou grow sad, thou say'st, as earth grows bright? |